THE |
|
a cache of usenet and other text files pertaining
to occult, mystical, and spiritual subjects. |
From: catherine yronwodeSubject: Re: Hoodoo/Conjure (was Re: Can a voodoo priest answer ...?) Date: Sun, 18 May 1997 18:55:52 -0800 nagasiva wrote: > > catherine yronwode wrote: > > > Jonathan Alexander wrote: > > > 1. When is it a good time to use voodoo? > > >Vodoun or Voodoo is a religion. One does not "use" a religion. > >However, there is something called "New Orleans Voodoo" which is > >actually a combined form of debased Vodoun and African-American > >Hoodoo. > > do you have sources on this Hoodoo? For extensive early material on hoodoo, see Zora Neale Hurston's 1935 folklore study "Men and Mules." She documented hoodoo practices in her native Florida and also in New Orleans. A brief but earlier still reference can be found in Black Herman's book of stage magic, at the end of which he gives a few spells and formulas for "conjure," another name for hoodoo. His book was published in 1925. (For those unfamiliar with him, Black Herman was an African-American stage magician who also worked as an occultist, herbalist, and philanthropist. He died in 1934.) Catalogues of the King Novelty Co. and others from the 1930s and 1940s supply much information. The best contemporary book (dating from 1976, but revised in the late 1980s) is "Voodoo and Hoodoo" by Jim Haskins, an African-American author. > does it originate as a reflection > of Vo(u)doun as does the debased version you mention? As best i can determine (and in this i concur with Haskins, who is an excellent source), hoodoo is the remnant of the *magical* component of West African cultural practices, particularly those of the Yoruba and Fon people. These practices were formerly integrated into Yoruban and Fon magico-religious beliefs, but while in Catholic countries slaves kept some or even much of the religious system, under names such as Santeria (Yoruban) or Vodoun (Fon), in Protestant countries the slaves were stripped of much more of their cultural identity and only the shamanistic or self-working folk-magic portions of the magico-religious system entdured, as hoodoo or conjure. Hoodoo is NOT a "reflection" or derivation of "the debased version" of vodoun that i mentioned. THAT in fact was an add-on, imported from Haiti to New Orleans in the wake of the slave rebellion in Haiti in the early years of the 19th century. Catholic slave owners and their "faithful" (i.e. unable to escape) slaves who still practiced African religions emigrated to New Orleans because, having been formerly a French colony, it was predominently Catholic, unlike most of the rest of the United States. The slaves brought in quite a bit of vodoun, but in time it mingled with the already non-religious hoodoo and became "New orleans voodoo" -- a hybrid of the two. Only in the 1970s, with the Afro-centric movement, was New Orleans voodoo brought into line with Haitian vodoun -- at least in part. However, you will still find hoodoo root doctors in New orleans who say they practice voodoo -- and they do not mean vodoun, they mean hoodoo, or African-American folk magic. > by what social > influences has it been touched? Outside of New Orleans, where the influence of Haitians made a mark that never eroded entirely, the greatest influence on hodoo would have to be German-Jewish chemists and herbalists of the early to mid 20th century.It was they who recognized the need that increasingly urbanized African-Americans had for herbs and formulas that, while easy to aquire in the rural South, were not readily found in places like Chicago and Detroit. By listening to their customers and supplying the roots and herbs that are the basis of hoodoo practice, these Jewish merchants sustained hoodoo during the Northward movement of the black population -- while at the same time they introduced, through the books and Jewish spiritual supplies they sold, a strong stain of Kabalism, German folk magic, and European Spiritualism into hoodoo. I, by the way, am one of those German-Jewish spiritual supply merchants. The influx of Cuban refugees to the U.S. in the 1970s brought with it a lot of devotees of Santeria (Yoruba-dereived and Cathoic veneered). Their influence on hodoo has been quite interesting, and consists in large part of the reintroduction of concepts like the "Seven African Powers" (Orishas) into hoodoo practice. > >It is a form of folk-magic.In every other part of the country EXCEPT > >around New Orleans, it is called Hoodoo or Conjure. > > what is it called around New Orleans? "voodoo"? Right, but recently, the term "New Orleans voodoo" has gained in popularity, to distinguish it from vodoun, which is also practied in New Orleans. Occasionaly you might also see -- in older works -- references to "Algiers-style voodoo." This refers to the town of Algiers, Louisiana, not to North Africa. Algiers voodoo is also conjure or hoodoo with a slight admixture of vodoun, but it is not vodoun per se. > >> 4. Have you ever been cursed? > > >Yes, once, by a person who admitted having done so. I broke the curse > >using an old German technique, the SATOR square. > > please elaborate on this use of this square. I have *never* heard > before of how someone might use this square for magical purposes and > have been curious, finding it a fascinating charm. any idea of its > origins, meaning? The square, as most folks know looks like so: S A T O R A R E P O T E N E T O P E R A R O T A S In Germany, as early as the late Roman era, it was engraved on silver plates to use in putting out house fires and on silver money to remove a fever or other curse. It was also written on parchemnt and the parchement fed to cattle to keep them from being bewitched. The first published prescription for its use in the United States that i have seen is in John George Hohman's "Pow Wows or the Long-Lost Friend," translated from the German and published in Pennsylvania in 1820. Almost unique among books on folk-magic, it has crossed all racial lines and is just as popular with African-Americans as with European-Americans in the rural South. It remains in print to this day (and in fact, i sell it in my online catalogue, if you want a copy). To more directly answer your question: The woman who cursed me was named Pat. For reasons that were never fully clear to me, as i barely knew her, she sent a sudden staph infection into me, resulting in blood poisoning, while a group of about 50 of us were encamped deep in the woods, far from medical treatment (between Willits and Fort Bragg, if you know your California geography). She bragged about having done this to several of my friends. I was almost immobilized with pain and the tell-tale red line of blood poisoning was running up my leg. I got a silver dime (this was in the days before bi-metal dimes had driven them out of circulation) and ground off the images on both faces. I then carved the SATOR square on one side and my own personal sigil on the other. I asked someone to bring Pat to me and, to my surpricse, she came. I showed her the dime and asked "Do you know what this is?" She said, "Yes." I said, "Then you know it will put an end to this mischief," and i threw the engraved dime into the fire. She turned and walked away. Within an hour my leg had stopped throbbing and by morning the infection was entirely gone. > >> 6. What is a voodoo doll? > > >It is usually a cloth doll in the form of a man or woman, stuffed > >with herbs and personalized with something that belonged to the > >person one wishes to affect (either for good or for evil). Some folks > >make their dolls out of moss and feathers instread of cloth. They may > >also be carved of wood. To use the doll, one performs upon it the > >operations(again, either for good or evil) that one would like to see > >happening to the person thus represented. > > is this not different than the movie-ideals like Indy Jones and the > Temple of Doom, where direct scissors-in-back-of-doll creates back- > breaking pain? Basically, the principle is the same in all of these, including British poppets. The term voodoo doll, by the way, is one of the contributions that New Orleans voodoo made to general Southern hoodo. Most of the old-time folks in the rural South still call them doll-babies, though. catherine yronwode The Lucky W Amulet Archive: http://www.luckymojo.com/luckyw.html Hoodoo Catalogue: http://www.luckymojo.com/luckymojocatalogue.html
The Arcane Archive is copyright by the authors cited.
Send comments to the Arcane Archivist: tyaginator@arcane-archive.org. |
Did you like what you read here? Find it useful?
Then please click on the Paypal Secure Server logo and make a small donation to the site maintainer for the creation and upkeep of this site. |
The ARCANE ARCHIVE is a large domain,
organized into a number of sub-directories, each dealing with a different branch of religion, mysticism, occultism, or esoteric knowledge. Here are the major ARCANE ARCHIVE directories you can visit: |
|
interdisciplinary:
geometry, natural proportion, ratio, archaeoastronomy
mysticism: enlightenment, self-realization, trance, meditation, consciousness occultism: divination, hermeticism, amulets, sigils, magick, witchcraft, spells religion: buddhism, christianity, hinduism, islam, judaism, taoism, wicca, voodoo societies and fraternal orders: freemasonry, golden dawn, rosicrucians, etc. |
SEARCH THE ARCANE ARCHIVE
There are thousands of web pages at the ARCANE ARCHIVE. You can use ATOMZ.COM
to search for a single word (like witchcraft, hoodoo, pagan, or magic) or an
exact phrase (like Kwan Yin, golden ratio, or book of shadows):
OTHER ESOTERIC AND OCCULT SITES OF INTEREST
Southern
Spirits: 19th and 20th century accounts of hoodoo,
including slave narratives & interviews
|